Among Iceland’s medieval literary works, Konráðs saga keisarasonar stands out as an intriguing romance saga. Composed in the early 1300s, it is an example of the riddarasaga genre, chivalric sagas that blend native Icelandic elements with influences from continental Europe. Scholars have noted this fusion, describing the saga as both rooted in local tradition and shaped by outside fashions.
A hero’s journey tested by language
At the centre of the saga’s plot is Konráðr, the son of the emperor of Saxland. Despite his many virtues, Konráðr’s one failing is that he does not know foreign languages. He journeys with his companion, Róðbert, to Miklagarðr (medieval Constantinople) to court Mathilda, daughter of the king of Grikkland (Greece). Róðbert, who is skilled in languages, agrees to act as his spokesman. Yet in a twist, Róðbert impersonates Konráðr and seeks Mathilda’s hand himself.
This act of betrayal propels the remainder of the saga, as Konráðr, helped by Mathilda, who is determined to marry the true imperial son, undertakes a series of dangerous challenges to prove his real identity. He must convince Mathilda’s father, a king who has been deceived by Róðbert’s wiles. Eventually, Konráðr succeeds and is united with Mathilda.
Themes of identity and intertextual links
What separates Konráðs saga keisarasonar from many other medieval romances is its focus on language ability as a driver of the plot. The saga has been described as unique within both Icelandic and broader European medieval fiction for exploring how the main character’s lack of foreign language skills, contrasted with the antagonist’s multilingualism, shapes their fates and relationships.
The villain Róðbert appears in other sagas, including Þjalar-Jóns saga, showing recurring characters throughout Icelandic literature. Another saga, Jarlmanns saga ok Hermanns, responds to Konráðs saga directly, even referencing it in one version. This relationship between sagas demonstrates how Icelandic writers engaged with each other’s texts and characters, creating a network of interwoven stories.
While entirely an Icelandic creation, some parts of Konráðs saga show similarities to later European stories, such as the German work Loher und Maller, though no direct source has been traced.
Surviving manuscripts and enduring interest
Konráðs saga keisarasonar has survived in numerous Icelandic manuscripts, with at least 40 identified in collections ranging from Stockholm and Reykjavík to Winnipeg and Oslo. This broad transmission attests to the saga’s popularity across centuries.
Multiple editions and translations have been produced since the nineteenth century. Notable editions include those by Gunnlaugur Þórðarson in 1859 and Otto J. Zitzelsberger in 1987, the latter also offering an English translation. The continued scholarly discussion reflects the saga’s enduring appeal, especially for those interested in how identity, language and medieval storytelling interact.
